Introduction: The Unrevealed

If you follow the chain of causality back in time, you'll reach a point of knowledge past which a further cause can't be excluded, but that isn't defended by sufficient physical or metaphysical insights. When such a point is reached, we also have to assume that, whatever the unknown cause that lies behind it is, the source must be of what can be perceived as the first detectable cause.

This unknown cause is The Unrevealed and it is also considered the alpha and omega of all detectable existence. In addition to that, it must be seen as limitless because it can't be completely detected in its entirety neither metaphysically nor physically. It is beyond the human horizon of understanding or knowledge.

So, while The Unrevealed still is considered part of the relevant detectable chain of causality and the reason of the unknown (philosophically the "uncaused cause") of the first known cause, the Absolute includes everything in its totality, as philosophically necessary concept, even what may come beyond The Unrevealed.1

And a very old and clear symbol exists for it. If there is anything at all that can give an idea of something that exists but is undetectable or, according to the seemingly paradoxical philosophical statement that "it is something and yet it isn't", then it is solely – the space. Without doubt it exists, since it is the great "container" that contains everything, from the smallest particle to the largest structure. Indeed, one can't imagine something that isn’t included in space. So it is.2

But on the other hand, if one imagines space without it including anything, what else can then be seen but darkness and emptiness, that being nothing? Unlimited space is the only, imperceptible yet existent – ie metaphysical – representation or abstract symbol of what is often referred to as the "Supreme Being", The Unrevealed or something undifferentiated that is often referred to as the Absolute.3

Spirit is the first differentiation of (and in) SPACE; and Matter the first differentiation of Spirit. That, which is neither Spirit nor matter—that is IT—the Causeless CAUSE of Spirit and Matter, which are the Cause of Kosmos.4

In the Eastern metaphysics, this uncaused cause is often referred to as nothingness or non-being, that's why these highly intellectual philosophies of religion are frequently confronted with the unjust accusation of atheism by westerners. "Nothing" refers here to something without form. It isn't a literal, but a philosophical Nothing. And this view is far more reverential than picking a huge, vicious man as main deity. Due to a periodic law, this unknown "non-being" (symbolically, space) expels an active creational energy at the beginning of each new major cycle, which in turn can only and inevitably be understood as the "first" (and often highest) cause.

The boundless everlasting space in its highest spiritual sense is called Para-Brahman5 in Indian religious philosophy. Kabbalists call it Ain-Soph (En Sof), the Zoroastrians say Zeruana Akerne (Zrvan Akerene – the unmeasurable time) and so it is for the great extreme of Confucius. In Nordic mythology, the beginning is represented by the Ginnungagap, the empty space, metaphorically the deep, yawning ravine, just as a passive phase always presents itself as an unknowable abyss between two active phases of a revelation.



  • 1. Is the Absolute therefore something and not just a concept? Also the unrevealed has a cause. But if this thought is allowed, and the Absolute is set as the cause of the Unmanifested, then this cause could also not be causeless. No matter where the start is set, this problem will always exist. And if one does not stop this - by a makeshift - one end up in an infinity with its own problems. Therefore the absolute is only a concept, because, in accordance with reason, it is not gone back more than to the "uncaused cause".
  • 2. According to Kant's Critique of Pure Reason, an empirical a priori condition of being, an "objective validity" of the experience, that is, space as an "empirical reality".
  • 3. If the Absolute is substituded with the Unrevealed, there is a great contradiction, because the Absolute can't be, in any way, related to the contingent by definition, see "Key to Theosophy", Section 5: "How can the ABSOLUTE be supposed to think — i. e., to have any relation whatever to that which is limited, finite, and conditioned? This is a philosophical, and a logical absurdity...". If the Absolute is taken as starting point, a creation would never be possible, for neither can something emerge from it, nor can anything be caused by it etc. Is something unlimited (absolute) part of something limited or conditional, then it is no longer absolut. Also for this reason, the differentiation between the Absolute and the Unrevealed is totally necessary for a philosophically correct beginning.
  • 4. SD:I:258.
  • 5. Literally translated: „and even beyond the first creation“.

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